In 1566 at earliest Luria removed to Safed. This Palestinian town was in the 16th century the headquarters of the Kabbala. A large circle of Talmudists lived there; at their head Joseph Qaro, then over eighty years of age. Qaro’s son married Luria’s daughter, and Qaro rejoiced at the connexion, for he had a high opinion of Luria’s learning. Mysticism is often the expression of a revolt against authority, but in Luria’s case mysticism was not divorced from respect for tradition. After his arrival at Safed Luria lived at most six years, and died in 1572. But these years were momentous for Judaism. He established an extraordinary reputation; his personality had a winning attractiveness; and he founded a school of mystics who powerfully affected Judaism after the master’s death. The Holy Spirit, we are told, rested on him, drawn to him by the usual means of the mystics—self-flogging, ablutions and penance. He had wonderful gifts of insight, and spoke to the birds. Miracles abounded. More soberly true is the statement that he went on long walks with enthusiastic disciples, whom he taught without books. Luria himself wrote no mystical works; what we know of his doctrines and habits comes chiefly from his Boswell, Hayim Vital.
There was little of originality in Luria’s doctrines; the theory of emanations, the double belief in the process of the Divine Essence as it were self-concentrating (Zimzum) and on the other hand as expanding throughout creation; the philosophical “sceptism” which regards God as unknowable but capable of direct intuition by feeling—these were all common elements of mystical thought. Luria was an inspirer of saintly conduct rather than an innovator in theories. Not beliefs, he said, but believers need rebirth. As he rose in the morning he prayed: “O God, grant that throughout this coming day I may be able to love my neighbour as myself.” Never would he retire to rest until he had fulfilled his definite engagements to those who had served him. Luria and his school altered the very look of the Jewish Prayer Book. Prayer was his main prop. By it men became controllers of the earthly world and reached God. He or his school introduced innumerable ritual customs, some of them beautiful enough. On Sabbath he dressed in white, wearing a four-fold garment to typify the four letters of the Divine Name. The Sabbath was to him an actual cult. It was a day of the most holy joy. Resuming the Talmudic idea of an Over-soul present in every Israelite on the Sabbath, Luria and his school made play with this Over-soul, fed it with spiritual and material dainties and evolved an intricate maze of mystic ceremonial, still observed by countless masses. Another strong point with Luria was penance. The confessions of sin which he introduced descend to minute ritual details and rise to the most exalted aspects of social and spiritual life. He deprecated general confessions and demanded that the individual must lay bare the recesses of his heart. Hayim Vital reports that on his death-bed Luria said to his disciples: “Be at peace with one another: bear with one another: and so be worthy of my coming again to reveal to you what no mortal ear has heard before.” His mystic ceremonial became a guide to religious practice, and though with this there came in much meaningless and even bewildering formalism, yet the example of his life and character was a lasting inspiration to saintliness.
See S. Schecher, Studies in Judaism, second series, pp. 251 seq.; Jewish Encyclopedia, viii. 210; E. Worman in Revue des Études Juives, lvii. 281.
(I. A.)
LURISTAN, in the wider sense (as its name implies) the “Land of the Lurs,” namely that part of western Persia which is bounded by Turkish territory on the west and extends for about 400 m. N.W.-S.E. from Kermanshah to Fars with a breadth of 100 to 140 m. It is chiefly mountainous, being intersected by numerous ranges running N.W.-S.E. The central range has many summits which are almost within the line of perpetual snow, rising to 13,000 ft. and more, and in it are the sources of Persia’s most important rivers, as the Zayendeh-rud, Jarahi, Karun, Diz, Abi, Kerkheh. Between the higher ranges are many fertile plains and low hilly districts, well watered but comparatively little cultivated in consequence of intertribal feuds. The Lurs are thought to be aboriginal Persians with a mixture of Semitic blood. Their language is a dialect of Persian and does not differ materially from Kurdish. Outwardly they are Mussulmans of the Shiah branch, but most of them show little veneration for either Prophet or Koran, and the religion of some of them seems to be a mixture of Ali-Illahism involving a belief in successive incarnations combined with mysterious, ancient, heathen rites. The northern part of Luristan, which was formerly known as Lurikuchik (little Luristan), is inhabited by the Feili Lurs and these are divided into the Pishkuh (cis-montane) Lurs in the east and Pushtkuh (ultra-montane) Lurs in the west adjoining Turkish territory. They number about 350,000. Little Luristan was governed by a race of independent princes of the Khurshidi dynasty, and called atabegs, from 1155 to the beginning of the 17th century when the last atabeg, Shah Verdi Khan, was removed by Shah Abbas I. and the government of the province given to Husain Khan, the chief of a rival tribe, with the title of vali in exchange for that of atabeg. The descendants of Husain Khan have retained the title but now govern only the Pushtkuh Lurs, to whom only the denomination of Feili is at present applied. The southern part of Luristan was formerly known as Lur i Buzurg (great Luristan) and is composed of the Bakhtiari division of the Arabistan province and the districts of the Mamasennis and Kuhgilus which belong to Fars. The Bakhtiaris number about 200,000, the others 40,000. Great Luristan was an independent state under the Fazlevieh atabegs from 1160 until 1424, and its capital was Idaj, now represented by mounds and ruins at Malamir 60 m. S.E. of Shushter.
LUSATIA (Ger. Lausitz), a name applied to two neighbouring districts in Germany, Upper and Lower Lusatia, belonging now mainly to Prussia, but partly to Saxony. The name is taken from the Lusitzi, a Slav tribe, who inhabited Lower Lusatia in the 9th and 10th centuries.
In the earliest times Lower Lusatia reached from the Black Elster to the Spree; its inhabitants, the Lusitzi, were conquered by the German king, Henry the Fowler, and by the margrave Gero in the 10th century. Their land was formed into a separate march, which for about three centuries was sometimes attached to, and sometimes independent of, the margraviate of Meissen, its rulers being occasionally called margraves of Lusatia. In 1303 it was purchased by the margrave of Brandenburg, and after other changes it fell in 1368 into the hands of the king of Bohemia, the emperor Charles IV., who already possessed Upper Lusatia. During the Hussite wars its people remained loyal to the Roman Catholic Church. In 1469 they recognized Matthias Corvinus, king of Hungary, as their sovereign, but in 1490 they came again under the rule of the Bohemian king.
The district now known as Upper Lusatia was occupied by a Slav tribe, the Milzeni, who like the Lusitzi, were subdued by Henry the Fowler early in the 10th century. For about three centuries it was called Baudissin (Bautzen), from the name of its principal fortress. In the 11th and 12th centuries it was connected at different periods with Meissen, Poland and Bohemia. Towards 1160 the emperor Frederick I. granted it to Ladislas, king of Bohemia, and under this ruler and his immediate successors it was largely colonized by German immigrants. In 1253 it passed to the margrave of Brandenburg, and about the same time it was divided into an eastern and a western part, Baudissin proper and Görlitz. In 1319 the former was restored to Bohemia, which also recovered Görlitz in 1329. During the 14th century the nobles and the townsmen began to take part in the government, and about this time Upper Lusatia was known as the district of the six towns (Sechsstädtelandes), these being Bautzen, Görlitz, Zittau, Löbau, Lauban and Kamenz. From 1377 to 1396 Görlitz was a separate duchy ruled by John, a son of the emperor Charles IV., and, like Lower Lusatia, Upper Lusatia owned the authority of Matthias Corvinus from 1469 to 1490, both districts passing a little later with the kingdoms of Hungary and Bohemia to the German king, Ferdinand I. The “six towns” were severely punished for their share in the war of the league of Schmalkalden, and about this time the reformed teaching made very rapid progress in Lusatia, the majority of the inhabitants becoming Protestants. The name of Lusatia hitherto confined to Lower Lusatia, was soon applied to both districts, the adjectives Upper and Lower being used to distinguish them. In 1620, early in the Thirty Years’ War, the two Lusatias were conquered by the elector of Saxony, John George I., who was allowed to keep them as the price of his assistance to the emperor Ferdinand I. In 1635 by the treaty of Prague they were definitely transferred from Bohemia to Saxony, although the emperor as king of Bohemia retained a certain supremacy for the purpose of guarding the rights and privileges of the Roman Catholics. They suffered much during the wars of the 18th century. By the peace of Vienna (1815) the whole of Lower Lusatia and part of Upper Lusatia were transferred from Saxony to Prussia.